(1.)Samyutta Nikaya XXII. 59:

• [Mr. Buddha]: ‘Form, monks, is not self. If form were the self, this form would not lend itself to dis-ease (...) But precisely because form is not self, form lends itself to dis-ease (...) Feeling is not self (...) Perception is not self (...) Mental fabrications are not self (...) Consciousness is not self (...) What do you think, monks: Is form constant or inconstant?’
• [Messrs. Monks]: ‘Inconstant, Lord’.
• [Mr. Buddha]: ‘(...) Is feeling constant or inconstant (...)?’
• [Messrs. Monks]: ‘Inconstant Lord’.
• [Mr. Buddha]: ‘(...) Is perception constant or inconstant (...)?’
• [Messrs. Monks]: ‘Inconstant, Lord’.
• [Mr. Buddha]: ‘(...) Are fabrications constant or inconstant(...)?’
• [Messrs. Monks]: ‘Inconstant, Lord’.
• [Mr. Buddha]: ‘(...) Is consciousness constant or inconstant (...)?’
• [Messrs. Monks]: ‘Inconstant, Lord’.
• [Mr. Buddha]: ‘And is that which is inconstant easeful or stressful?’
• [Messrs. Monks]: ‘Stressful, Lord’.
• [Mr. Buddha]: ‘And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?’
• [Messrs. Monks]: ‘No, Lord’.
• [Mr. Buddha]: ‘Thus, monks, any body whatsoever (...) Any feeling whatsoever (...) Any perception whatsoever (...) Any fabrications whatsoever (...) Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near (...) is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am’. Seeing thus, the instructed noble disciple grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, ‘Fully released’. He discerns that ‘Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world’. (www.accesstoinsight.org/canon/sutta/samyutta/sn22-059.html).

And, just so there be no misapprehension, an alternative translation renders the latter section this manner:

• [Mr. Buddha]: ‘So, bhikkhus any kind of form whatever (...) Any kind of feeling whatever (...) Any kind of perception whatever (...) Any kind of determination whatever (...) Any kind of consciousness whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near must, with right understanding how it is, be regarded thus: ‘This is not mine, this is not I, this is not my self’. Bhikkhus, when a noble follower who has heard (the truth) sees thus, he finds estrangement in form, he finds estrangement in feeling, he finds estrangement in perception, he finds estrangement in determinations, he finds estrangement in consciousness. When he finds estrangement, passion fades out. With the fading of passion, he is liberated. When liberated, there is knowledge that he is liberated. He understands: ‘Birth is exhausted, the holy life has been lived out, what can be done is done, of this there is no more beyond’. (www.accesstoinsight.org/canon/sutta/samyutta/sn22-059a.html).

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Form Is Not Self:

(2.) • [Mr. Buddha]: ‘Form is not self. If form were the self, this form would not lend itself to dis-ease (...) But precisely because form is not self, form lends itself to dis-ease (...) Feeling is not self (...) Perception is not self (...) Mental fabrications are not self (...) Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease (...) any body whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am’. Any feeling whatsoever (...) Any perception whatsoever (...) Any fabrications whatsoever (...) Any consciousness whatsoever (...) is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am’. (...) Seeing thus, the instructed noble disciple grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, ‘Fully released’. He discerns that ‘Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world’. (Samyutta Nikaya XXII. 59; Anatta-Lakkhana Sutta).

That Un-born, Un-become, Un-made:

• [Mr. Buddha]: ‘There is an un-born, un-become, un-made, un-fabricated. If there were not that un-born, un-become, un-made, un-fabricated, there would not be the case that emancipation from the born, become, made, fabricated would be discerned. But precisely because there is an un-born, un-become, un-made, un-fabricated, emancipation from the born, become, made, fabricated is discerned. (Udana VIII.3; Nibbana Sutta; ‘Total Unbinding’).

The Place Where the Sun don’t Shine:

Spurious promise: although spirituality conveys the impression that it can bring about peace on earth a closer examination of the many and varied scriptures shows that peace on earth is not on its agenda. For just one example Mr. Buddha makes it crystal-clear that salvation is to be found in the place where the sun don’t shine. Vis.:

• [Mr. Buddha]: ‘There is that sphere where there is neither earth, nor water, nor fire, nor wind; neither the infinitude of space, nor the infinitude of consciousness (...) neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support. This, just this, is the end of dukkha (suffering). (Udana VIII.1; Nibbana Sutta, ‘Total Unbinding’).

In short, the ‘Deathless’ state (‘amatta-dhamma’) is a realm that has nothing to do with the physical whatsoever: ‘neither earth, nor water, nor fire, nor wind’ (no physical world); ‘neither this world nor the next world’ (no more rebirth); ‘neither earth, nor moon, nor sun’ (no solar system); ‘neither the infinitude of space’ (no universe).

Vippayutta:

A state known as ‘vippayutta’ (dissociation) or complete object-estrangement. Vis.:

• [Mr. Buddha]: ‘There is that sphere where there is neither earth, nor water, nor fire, nor wind; neither the infinitude of space, nor the infinitude of consciousness (...) neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support. This, just this, is the end of dukkha. (Udana VIII.1; Nibbana Sutta, ‘Total Unbinding’).

In short it is a totally away-from-the-world non-experienceable realm (‘nor the infinitude of consciousness’) in that it has nothing to do with the physical whatsoever: ‘neither earth, nor water, nor fire, nor wind’ (no physical world); ‘neither this world nor the next world’ (no more rebirth); ‘neither earth, nor moon, nor sun’ (no solar system); ‘neither the infinitude of space’ (no universe).

Buddhism Footnotes:

I have already posted Mr. Buddha’s discourses:

• ‘The Satipatthana Sutta’ (Frames of Reference) Majjhima Nikaya 10; (http://world.std.com/~metta/canon/majjhima/mn10.html). and:
• ‘The Mahasatipatthana Sutta’ (The Great Frames of Reference) Digha Nikaya 22; (http://world.std.com/~metta/canon/digha/dn22.html).

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